But Aristoxenus says that the Pyrrhic dance derives its name from Pyrrhichus, who was a Lacedæmonian by birth; and that even to this day Pyrrhichus is a Lacedæmonian name. And the dance itself, being of a warlike character, shows that it is the invention of some Lacedæmonian; for the Lacedæmonians are a martial race, and their sons learn military marches which they call ἐνόπλια. And the Lacedæmonians themselves in their wars recite the poems of Tyrtæus, and move in time to those airs. But Philochorus asserts that the Lacedæmonians, when owing to the generalship of Tyrtæus they had subdued the Messenians, introduced a regular custom in their expeditions, that whenever they were at supper, and had sung the pæan, they should also sing one of Tyrtæus's hymns as a solo, one after another; and that the polemarch should be the judge, and should give a piece of meat as a prize to him who sang best. But the Pyrrhic dance is not preserved now among any other people of Greece; and since that has fallen into disuse, their wars also have been brought to a conclusion; but it continues in use among the Lacedæmonians alone, being a sort of prelude preparatory to war: and all who are more than five years old in Sparta learn to dance the Pyrrhic dance. But the Pyrrhic dance as it exists in our time, appears to be a sort of Bacchic dance, and a little more pacific than the old one; for the dancers carry thyrsi instead of spears, and they point and dart canes at one another, and carry torches. And they dance in figures having reference to Bacchus, and to the Indians, and to the story of Pentheus: and they require for the Pyrrhic dance the most beautiful airs, and what are called the “stirring” tunes.
Ἀριστόξενος δέ φησι τὴν πυρρίχην ἀπὸ Πυρρίχου Λάκωνος τὸ γένος τὴν προσηγορίαν λαβεῖν Λακωνικὸν δ’ εἶναι μέχρι καὶ νῦν ὄνομα τὸν Πύρριχον. ἐμφανίζει δ’ ἡ ὄρχησις πολεμικὴ οὖσα ὡς Λακεδαιμονίων τὸ εὕρημα. πολεμικοὶ δ’ εἰσὶν οἱ Λάκωνες, ὧν καὶ οἱ υἱοὶ τὰ ἐμβατήρια μέλη ἀναλαμβάνουσιν ἅπερ καὶ ἐνόπλια καλεῖται, καὶ αὐτοὶ δ’ οἱ Λάκωνες ἐν τοῖς πολέμοις τὰ Τυρταίου ποιήματα ἀπομνημονεύοντες ἔνρυθμον κίνησιν ποιοῦνται. Φιλόχορος δέ φησιν κρατήσαντας Λακεδαιμονίους Μεσσηνίων διὰ τὴν Τυρταίου στρατηγίαν ἐν ταῖς στρατείαις ἔθος ποιήσασθαι, ἂν δειπνοποιήσωνται καὶ παιωνίσωσιν, ᾄδειν καθ’ ἕνα τι Τυρταίου· κρίνειν δὲ τὸν πολέμαρχον καὶ ἆθλον διδόναι τῷ νικῶντι κρέας, ἡ δὲ πυρρίχη παρὰ μὲν τοῖς ἄλλοις Ἕλλησιν οὐκ ἔτι παραμένει, καὶ ἐκλιπούσης δὲ αὐτῆς συμβέβηκε τοὺς πολέμους καταλυθῆναι. παρὰ μόνοις δὲ Λακεδαιμονίοις διαμένει προγύμνασμα οὖσα τοῦ πολέμου· ἐκμανθάνουσί τε πάντες ἐν τῇ Σπάρτῃ ἀπὸ πέντε ἐτῶν πυρριχίζειν. ἡ δὲ καθ’ ἡμᾶς πυρρίχη Διονυσιακή τις εἶναι δοκεῖ, ἐπιεικεστέρα οὖσα τῆς ἀρχαίας. ἔχουσι γὰρ οἱ ὀρχούμενοι θύρσους ἀντὶ δοράτων, προίενται δὲ ἐπ’ ἀλλήλους καὶ νάρθηκας, καὶ λαμπάδας φέρουσιν ὀρχοῦνταί τε τὰ περὶ τὸν Διόνυσον καὶ τοὺς Ἰνδοὺς ἔτι τε τὰ περὶ τὸν Πενθέα. τακτέον δὲ ἐπὶ τῆς πυρρίχης τὰ κάλλιστα μέλη καὶ τοὺς ὀρθίους ῥυθμούς.
But the Gymnopædica resembles the dance which by the ancients used to be called Anapale; for all the boys dance naked, performing some kind of movement in regular time, and with gestures of the hand like those used by wrestlers: so that the dancers exhibit a sort of spectacle akin to the palestra and to the pancratium, moving their feet in regular time. And the different modes of dancing it are called the Oschophoricus, and the Bacchic, so that this kind of dance, too, has some reference to Bacchus. But Aristoxenus says that the ancients, after they had exercised themselves in the Gymnopædica, turned to the Pyrrhic dance before they entered the theatre: and the Pyrrhic dance is also called the Cheironomia. But the Hyporchematic dance is that in which the chorus dances while singing. Accordingly Bacchylides says—There's no room now for sitting down,There's no room for delay.And Pindar says—The Lacedæmonian troop of maidens fair.And the Lacedæmonians dance this dance in Pindar. And the Hyporchematica is a dance of men and women. Now the best modes are those which combine dancing with the singing; and they are these-the Prosodiacal, the Apostolical (which last is also called (παρθένιος), and others of the same kind. And some danced to the hymn and some did not; and some danced in accompaniment to hymns to Venus and Bacchus, and to the Pæan, dancing at one time and resting at another. And among the barbarians as well as among the Greeks there are respectable dances and also indecorous ones. Now the Cordax among the Greeks is an indecorous dance, but the Emmelea is a respectable one: as is among the Arcadians the Cidaris, and among the Sicyonians the Aleter; and it is called Aleter also in Ithaca, as Aristoxenus relates in the first book of his History of Sicyon. And this appears enough to say at present on the subject of dances.
ἔοικεν δὲ ἡ γυμνοπαιδικὴ τῇ καλουμένῃ ἀναπάλῃ παρὰ τοῖς παλαιοῖς. γυμνοὶ γὰρ ὀρχοῦνται οἱ παῖδες πάντες, ἐνρύθμους φοράς τινας ἀποτελοῦντες καὶ σχήματά τινα τῶν χειρῶν κατὰ τὸ ἁπαλόν, ὥστ’ ἐμφαίνειν θεωρήματά τινα τῆς παλαίστρας καὶ τοῦ παγκρατίου, κινοῦντες ἐνρύθμως τοὺς πόδας, τρόποι δὲ αὐτῆς οἵ τε ὠσχοφορικοὶ καὶ οἱ βακχικοί, ὥστε καὶ τὴν ὄρχησιν ταύτην εἰς τὸν Διόνυσον ἀναφέρεσθαι. Ἀριστόξενος δέ φησιν ὡς οἱ παλαιοὶ γυμναζόμενοι πρῶτον ἐν τῇ γυμνοπαιδικῇ εἰς τὴν πυρρίχην ἐχώρουν πρὸ τοῦ εἰσιέναι εἰς τὸ θέατρον. καλεῖται δ’ ἡ πυρρίχη καὶ χειρονομία, ἡ δ’ ὑπορχηματική ἐστιν ἐν ᾗ ᾄδων ὁ χορὸς ὀρχεῖται. φησὶ γοῦν ὁ Βακχυλίδης· οὐχ ἕδρας ἔργον οὐδ’ ἀμβολᾶς. καὶ Πίνδαρος δέ φησιν Λάκαινα μὲν παρθένων ἀγέλα. ὀρχοῦνται δὲ ταύτην παρὰ τῷ Πινδάρῳ οἱ Λάκωνες, καὶ ἐστὶν ὑπορχηματικὴ ὄρχησις ἀνδρῶν καὶ γυναικῶν κῶν. βέλτιστοι δέ εἰσι τῶν τρόπων οἵτινες καὶ ὀρχοῦνται. εἰσὶ δὲ οἵδε· προσοδιακοί, ἀποστολικοὶ οὗτοι δὲ καὶ παρθένιοι καλοῦνται καὶ οἱ τούτοις ὅμοιοι, τῶν γὰρ ὕμνων οἱ μὲν ὠρχοῦντο, οἱ δὲ οὐκ ὠρχοῦντο …, ἢ τοὺς εἰς Ἀφροδίτην καὶ Διόνυσον, καὶ τὸν παιᾶνα δὲ ὁτὲ μὲν ὁτὲ δὲ οὔ. εἰσὶ δὲ καὶ παρὰ τοῖς βαρβάροις ὥσπερ καὶ παρὰ τοῖς Ἕλλησι σπουδαῖαι καὶ φαῦλαι ὀρχήσεις. ὁ μὲν κόρδαξ παρ’ Ἕλλησι φορτικός, ἡ δὲ ἐμμέλεια σπουδαία, καθάπερ καὶ ἡ παρὰ Ἀρκάσι κίδαρις, παρὰ Σικυωνίοις τε ὁ ἀλητήρ. οὕτως δὲ καὶ ἐν Ἰθάκῃ καλεῖται ἀλητήρ, ὡς ἱστορεῖ Ἀριστόξενος ἐν πρώτῳ Συγκρίσεων, καὶ περὶ μὲν ὀρχήσεως τοσαῦτά μοι ἐπὶ τοῦ παρόντος λέλεκται.
Now formerly decorum was carefully attended to in music, and everything in this art had its suitable and appropriate ornament: on which account there were separate flutes for each separate kind of harmony; and every flute-player had flutes adapted to each kind of harmony in their contests. But Pronomus the Theban was the first man who played the three different kinds of harmony already mentioned on the same flute. But now people meddle with music in a random and inconsiderate manner. And formerly, to be popular with the vulgar was reckoned a certain sign of a want of real skill: on which account Asopodorus the Phliasian, when some flute-player was once being much applauded while he himself was remaining in the hyposcenium, said—“What is all this? the man has evidently committed some great blunder:”—as else he could not possibly have been so much approved of by the mob. But I am aware that some people tell this story as if it were Antigenides who said this. But in our days artists make the objects of their art to be the gaining the applause of the spectators in the theatre; on which account Aristoxenus, in his book entitled Promiscuous Banquets, says— “We act in a manner similar to the people of Pæstum who dwell in the Tyrrhenian Gulf; for it happened to them, though they were originally Greeks, to have become at last completely barbarised, becoming Tyrrhenians or Romans, and to have changed their language, and all the rest of their national habits. But one Greek festival they do celebrate even to the present day, in which they meet and recollect all their ancient names and customs, and bewail their loss to one another, and then, when they have wept for them, they go home. And so,” says he, “we also, since the theatres have become completely barbarised, and since music has become entirely ruined and vulgar, we, being but a few, will recal to our minds, sitting by ourselves, what music once was.” And this was the discourse of Aristoxenus.
τὸ δὲ παλαιὸν ἐτηρεῖτο περὶ τὴν μουσικὴν τὸ καλὸν καὶ πάντ’ εἶχε κατὰ τὴν τέχνην τὸν οἰκεῖον αὑτοῖς κόσμον. διόπερ ἦσαν ἴδιοι καθ’ ἑκάστην ἁρμονίαν αὐλοὶ καὶ ἑκάστοις αὐλητῶν ὑπῆρχον αὐλοὶ ἑκάστῃ ἁρμονίᾳ πρόσφοροι ἐν τοῖς ἀγῶσι Πρόνομος δ’ ὁ Θηβαῖος πρῶτος ηὔλησεν ἀπὸ τῶν αὐτῶν αὐλῶν πάσας τὰς ἁρμονίας, νῦν δὲ εἰκῇ καὶ ἀλόγως ἅπτονται τῆς μουσικῆς, καὶ πάλαι μὲν τὸ παρὰ τοῖς ὄχλοις εὐδοκιμεῖν σημεῖον ἦν κακοτεχνίας· ὅθεν καὶ Ἀσωπόδωρος ὁ Φλιάσιος κροταλιζομένου ποτέ τινος τῶν αὐλητῶν διατρίβων αὐτὸς ἔτι ἐν τῷ ὑποσκηνίῳ τί τοῦτ᾽; εἶπεν, δῆλον ὅτι μέγα κακόν γέγονεν, ὡς οὐκ ἂν ἄλλως ἐν τοῖς πολλοῖς εὐδοκιμήσαντος. οἶδα δέ τινας τοῦθ’ ἱστορήσαντας ὡς Ἀντιγενείδου εἰπόντος.ʼ καίτοι οἱ καθ’ ἡμᾶς γε τέλος ποιοῦνται τῆς τέχνης τὴν παρὰ τοῖς θεάτροις εὐημερίαν. διόπερ Ἀριστόξενος ἐν τοῖς Συμμίκτοις Συμποτικοῖς ὅμοιον, φησί, ποιοῦμεν Ποσειδωνιάταις τοῖς ἐν τῷ Τυρσηνικῷ κόλπῳ κατοικοῦσιν. οἷς συνέβη τὰ μὲν ἐξ ἀρχῆς Ἕλλησιν οὖσιν ἐκβεβαρβαρῶσθαι Τυρρηνοῖς ἢ Ῥωμαίοις γεγονόσι, καὶ τήν τε φωνὴν μεταβεβληκέναι τά τε λοιπὰ τῶν ἐπιτηδευμάτων, ἄγειν δὲ μίαν τινὰ αὐτοὺς τῶν ἑορτῶν τῶν Ἑλληνικῶν ἔτι καὶ νῦν, ἐν ᾗ συνιόντες ἀναμιμνήσκονται τῶν ἀρχαίων ἐκείνων ὀνομάτων τε καὶ νομίμων καὶ ἀπολοφυράμενοι πρὸς ἀλλήλους καὶ ἀποδακρύσαντες ἀπέρχονται, οὕτω δὴ οὖν, φησί, καὶ ἡμεῖς, ἐπειδὴ καὶ τὰ θέατρα ἐκβεβαρβάρωται καὶ εἰς μεγάλην διαφθορὰν προελήλυθεν ἡ πάνδημος αὕτη μουσική, καθ’ αὑτοὺς γενόμενοι ὀλίγοι ἀναμιμνησκόμεθα οἵα ἦν ἡ μουσική. ταῦτα μὲν ὁ Ἀριστόξενος.
Wherefore it seems to me that we ought to have a philosophical conversation about music: for Pythgoras the Samian, who had such a high reputation as a philbsopher, is well known, from many circumstances, to have been a man who had no slight or superficial knowledge of music; for he indeed lays it down that the whole universe is put and kept together by music. And altogether the ancient philosophy of the Greeks appears to have been very much addicted to music; and on this account they judged Apollo to have been the most musical and the wisest of the gods, and Orpheus of' the demigods. And they called every one who devoted himself to the study of this art a sophist, as Aeschylus does in the verse where he says—And then the sophist sweetly struck the lyre.And that the ancients were excessively devoted to the study of music is plain from Homer, who, because all his own poetry was adapted to music, makes, from want of care, so many verses which are headless, and weak, and imperfect in the tail. But Xenophobes, and Solon, and Theognis, and Phocylides, and besides them Periander of Corinth, an elegiac poet, and the rest of those who did not set melodies to their poems, compose their verses with reference to number and to the arrangement of the metres, and take great care that none of their verses shall be liable to the charge of any of the irregularities which we just now imputed to Homer. Now when we call a verse headless (ἀκέφαλος), we mean such as have a mutilation or lameness at the beginning, such as—Ἐπειδὴ νῆάς τε καὶ ʽελλήσποντον ἵκοντο.Ἐπίτονος τετάνυστο βοὸς ἶφι κταμένοιο.Those we call weak (λαγαρὸς) which are defective in the middle, as—αἶψα δ’ ἄρ’ αἰνείαν υἱὸν φίλον Ἀγχίσαο.τῶν δ’ αὖθ’ ἡγείσθην Ἀσκληπιοῦ δύο παῖδες.Those again are μείουροι, which are imperfect in the tail or end, as—τρῶες δ’ ἐῤῥίγησαν ὅπως ἴδον αἴολον ὄφιν.καλὴ κασσιέπεια θεοῖς δέμας ἐοικυῖα.τοῦ φέρον ἔμπλησας ἀσκὸν μέγαν, ἐν δὲ καί ἤϊα.
κἀμοὶ δὲ διὰ τοῦτο φαίνεται φιλοσοφητέον εἶναι περὶ μουσικῆς. καὶ γὰρ Πυθαγόρας ὁ Σάμιος τηλικαύτην δόξαν ἔχων ἐπὶ φιλοσοφίᾳ καταφανής ἐστιν ἐκ πολλῶν οὐ παρέργως ἁψάμενος μουσικῆς· ὅς γε καὶ τὴν τοῦ παντὸς οὐσίαν διὰ μουσικῆς ἀποφαίνει συγκειμένην. τὸ δ’ ὅλον ἔοικεν ἡ παλαιὰ τῶν Ἑλλήνων σοφία τῇ μουσικῇ μάλιστ’ εἶναι δεδομένη. καὶ διὰ τοῦτο τῶν μὲν θεῶν Ἀπόλλωνα, τῶν δὲ ἡμιθέων Ὀρφέα μουσικώτατον καὶ σοφώτατον ἔκρινον καὶ πάντας τοὺς χρωμένους τῇ τέχνῃ ταύτῃ σοφιστὰς ἀπεκάλουν, ὥσπερ καὶ Αἰσχύλος ἐποίησεν εἴτ’ οὖν σοφιστὴς σκαιὰ παραπαίων χέλυν. ὅτι δὲ πρὸς τὴν μουσικὴν οἰκειότατα διέκειντο οἱ ἀρχαῖοι δῆλον καὶ ἐξ Ὁμήρου· ὃς διὰ τὸ μεμελοποιηκέναι πᾶσαν ἑαυτοῦ τὴν ποίησιν ἀφροντιστὶ πολλοὺς ἀκεφάλους ποιεῖ στίχους καὶ λαγαρούς, ἔτι δὲ μειούρους. Ξενοφάνης δὲ καὶ Σόλων καὶ Θέογνις καὶ Φωκυλίδης, ἔτι δὲ Περίανδρος ὁ Κορίνθιος ἐλεγειοποιὸς καὶ τῶν λοιπῶν οἱ μὴ προσάγοντες πρὸς τὰ ποιήματα μελῳδίαν ἐκπονοῦσι τοὺς στίχους τοῖς ἀριθμοῖς καὶ τῇ τάξει τῶν μέτρων καὶ σκοποῦσιν ὅπως αὐτῶν μηθεὶς μήτε ἀκέφαλος ἔσται μήτε λαγαρὸς μήτε μείουρος. ἀκέφαλοι δέ εἰσιν οἱ ἐπὶ τῆς ἀρχῆς τὴν χωλότητα ἔχοντες· ἐπειδὴ νῆάς τε καὶ Ἑλλήσποντον ἵκοντο· ἐπίτονος τετάνυστο βοὸς ἶφι κταμένοιο. λαγαροὶ δὲ οἱ ἐν μέσῳ, οἷον αἶψα δ’ ἄρ’ Αἰνείαν φίλον υἱὸν Ἀγχίσαο. τῶν αὖθ’ ἡγείσθην Ἀσκληπιοῦ δύο παῖδε. μείουροι δ’ εἰσὶν οἱ ἐπὶ τῆς ἐκβολῆς, οἷον Τρῶες δ’ ἐρρίγησαν ὅπως ἴδον αἴολον ὄφιν. καλὴ Κασσιέπεια θεοῖς δέμας ἐοικυῖα. τοῦ φέρον ἐμπλήσας ἀσκὸν μέγαν, ἐν δὲ καὶ ἤια.
But of all the Greeks, the Lacedæmonians were those who preserved the art of music most strictly, as they applied themselves to the practice a great deal: and there were a great many lyric poets among them. And even to this day they preserve their ancient songs carefully, being possessed of very varied and very accurate learning on the subject; on which account Pratinas says—The Lacedæmonian grasshopper sweetly sings,Well suited to the chorus.And on this account the poets also continually styled their odes—President of sweetest hymns:and—The honey-wing'd melodies of the Muse.For owing to the general moderation and austerity of their lives, they betook themselves gladly to music, which has a sort of power of soothing the understanding; so that it was natural enough that people who hear it should be delighted. And the people whom they called Choregi, were not, as Demetrius of Byzantium tells us in the fourth book of his treatise on Poetry, those who have that name now, the people, that is to say, who hire the choruses, but those who actually led the choruses, as the name intimates: and so it happened, that the Lacedæmonians were good musicians, and did not violate the ancient laws of music. Now in ancient times all the Greeks were fond of music; but when in subsequent ages disorders arose, when nearly all the ancient customs had got out of fashion and had become obsolete, this fondness for music also wore out, and bad styles of music were introduced, which led all the composers to aim at effeminacy rather than delicacy, and at an enervated and dissolute rather than a modest style. And perhaps this will still exist hereafter in a greater degree, and will extend still further, unless some one again draws forth the national music to the light. For formerly the subjects of their songs used to be the exploits of heroes, and the praises of the Gods; and accordingly Homer says of Achilles—With this he soothes his lofty soul, and singsTh' immortal deeds of heroes and of kings.And of Phemius he says—Phemius, let acts of gods and heroes old,What ancient bards in hall and bower have told,Attemper'd to the lyre your voice employ,Such the pleased ear will drink with silent joy.And this custom was preserved among the barbarians, as Dinon tells us in his history of Persia. Accordingly, the poets used to celebrate the valour of the elder Cyrus, and they foresaw the war which was going to be waged against Astyages. “For when,” says he,Cyrus had begun his march against the Persians, (and he had previously been the commander of the guards, and afterwards of the heavy-armed troops there, and then he left;) and while Astyages was sitting at a banquet with his friends, then a man, whose name was Angares, (and he was the most illustrious of his minstrels,) being called in, sang other things, such as were customary, and at last he said that—A mighty monster is let loose at lastInto the marsh, fiercer than wildest boar;And when once master of the neighbouring groundIt soon will fight with ease 'gainst numerous hosts.And when Astyages asked him what monster he meant, he Said—' Cyrus the Persian.' And so the king, thinking that his suspicions were well founded, sent people to recal Cyrus, but did not succeed in doing so.
διετήρησαν δὲ μάλιστα τῶν Ἑλλήνων Λακεδαιμόνιοι τὴν μουσικήν, πλείστῃ αὐτῇ χρώμενοι, καὶ συχνοὶ παρ’ αὐτοῖς ἐγένοντο μελῶν ποιηταί. τηροῦσιν δὲ καὶ νῦν τὰς ἀρχαίας ᾠδὰς ἐπιμελῶς πολυμαθεῖς τε εἰς ταύτας εἰσὶ καὶ ἀκριβεῖς, ὅθεν καὶ Πρατίνας φησί· Λάκων ὁ τέττιξ εὔτυκος εἰς χορόν. διὸ καὶ οἱ ποιηταὶ διετέλουν προσαγορεύοντες οὕτως τὰς ᾠδάς γλυκυτάτων πρύτανιν ὕμνων καὶ μέλεα μελιπτέρωτα Μουσᾶν. ἀπὸ γὰρ τῆς τοῦ βίου σωφροσύνης καὶ αὐστηρίας μετέβαινον ἀσμένως ἐπὶ τὴν μουσικήν, ἐχούσης τὸ κηλητικὸν τῆς ἐπιστήμης. εἰκότως οὖν ἐγίνετο χαίρειν τοὺς ἀκροωμένους. ἐκάλουν δὲ καὶ χορηγούς, ὥς φησιν ὁ Βυζάντιος Δημήτριος ἐν τετάρτῳ περὶ Ποιημάτων, οὐχ ὥσπερ νῦν τοὺς μισθουμένους τοὺς χορούς, ἀλλὰ τοὺς καθηγουμένους τοῦ χοροῦ, καθάπερ αὐτὸ τοὔνομα σημαίνει. καὶ τὸ χρηστομουσεῖν καὶ μὴ παραβαίνειν τοὺς ἀρχαίους τῆς μουσικῆς νόμους. συνέβαινε δὲ τὸ μὲν παλαιὸν φιλομουσεῖν τοὺς Ἕλληνας· μετὰ δὲ ταῦτα γενομένης ἀταξίας καταγηρασάντων σχεδὸν ἁπάντων τῶν ἀρχαίων νομίμων ἥ τε προαίρεσις αὕτη κατελύθη καὶ τρόποι μουσικῆς φαῦλοι κατεδείχθησαν, οἷς ἕκαστος τῶν χρωμένων ἀντὶ μὲν πρᾳότητος περιεποιεῖτο μαλακίαν, ἀντὶ δὲ σωφροσύνης ἀκολασίαν καὶ ἄνεσιν. ἔτι δ’ ἴσως τοῦτο μᾶλλον καὶ ἐπὶ πλέον προαχθήσεται ἐὰν μή τις ἀγάγῃ πάλιν εἰς τὸ συμφανὲς τὴν πάτριον μουσικήν. τὸ παλαιὸν γὰρ καὶ τῶν ἡρώων τὰς πράξεις καὶ τῶν θεῶν τοὺς ὕμνους δι’ ᾠδῆς ἐποιοῦντο. Ὅμηρος γοῦν φησιν ἐπ’ Ἀχιλλέως· ἄειδε δ’ ἄρα κλέα ἀνδρῶν, ἤτοι ἡρώων, καὶ τὸν Φήμιον δέ φησιν ὅτι πολλὰ βροτῶν θελκτήρια οἶδεν, ἔργ’ ἀνδρῶν τε θεῶν τε, τά τε κλείουσιν ἀοιδοί. τὸ δὲ ἔθος τοῦτο καὶ παρὰ τοῖς βαρβάροις ἐσῴζετο, ὥς φησι Δίνων ἐν τοῖς Περσικοῖς. τὴν γοῦν Κύρου τοῦ πρώτου ἀνδρείαν καὶ τὸν μέλλοντα πόλεμον ἔσεσθαι πρὸς Ἀστυάγην προείδοντο οἱ ᾠδοί. ὅτε γάρ φησίν ᾐτήσατο τὴν εἰς Πέρσας ἀποδημίαν ὁ Κῦρος ἐγεγόνει δὲ αὐτοῦ πρότερον ἐπὶ τῶν ῥαβδοφόρων, εἶθ’ ὕστερον ἐπὶ τῶν ὁπλοφόρων καὶ ἀπῆλθεν εὐωχουμένου οὖν τοῦ Ἀστυάγους μετὰ τῶν φίλων τότε ᾽ Ἀγγάρης τις ὄνομα οὗτος δ’ ἦν τῶν ᾠδῶν ὁ ἐνδοξότατος ᾖδεν εἰσκληθεὶς τά τε ἄλλα τῶν εἰθισμένων καὶ τὸ ἔσχατον εἶπεν ὡς ἀφεῖται εἰς τὸ ἕλος θηρίον μέγα, θρασύτερον ὑὸς ἀγρίου ὃ ἂν κυριεύσῃ τῶν καθ’ αὑτὸ τόπων, πολλοῖς μετ’ ὀλίγον ῥᾳδίως μαχεῖται, ἐρομένου δὲ τοῦ Ἀστυάγους ᾽ ποῖον θηρίον; ᾽ ἔφη Κῦρον τὸν Πέρσην νομίσας οὖν ὀρθῶς αὐτὸν ὑπωπτευκέναι καὶ μεταπεμπόμενος … οὐδὲν ὤνησεν.
But I, though I could still say a good deal about music, yet, as I hear the noise of flutes, I will check my desire for talking, and only quote you the lines out of the Amateur of the Flute, by Philetærus—O Jove, it were a happy thing to dieWhile playing on the flute. For flute-playersAre th' only men who in the shades belowFeel the soft power and taste the bliss of Venus.But those whose coarser minds know nought of music,Pour water always into bottomless casks. After this there arose a discussion about the sambuca. And Masurius said that the sambuca was a musical instrument, very shrill, and that it was mentioned by Euphorion (who is also an Epic poet), in his book on the Isthmian Games; for he says that it was used by the Parthians and by the Troglodytæ, and that it had four strings. He said also that it was mentioned by Pythagoras, in his treatise on the Red Sea. The sambuca is also a name given to an engine used in sieges, the form and mechanism of which is explained by Biton, in his book addressed to Attalus on the subject of Military Engines. And Andreas of Panormus, in the thirty-third book of his History of Sicily, detailed city by city, says that it is borne against the walls of the enemy on two cranes. And it is called sambuca because when it is raised up it gives a sort of appearance of a ship and ladder joined together, and resembles the shape of the musical instrument of the same name. But Moschus, in the first book of his treatise on Mechanics, says that the sambuca is originally a Roman engine, and that Heraclides of Pontus was the original inventor of it. But Polybius, in the eighth book of his History, says,—“Marcellus, having been a great deal inconvenienced at that siege of Syracuse by the contrivances of Archimedes, used to say that Archimedes had given his ships drink out of the sea; but that his sambucæ had been buffeted and driven from the entertainment in disgrace.”
ἐγὼ δὲ ἔχων ἔτι πολλὰ λέγειν περὶ μουσικῆς αὐλῶν ἀκούων βόμβου καταπαύσω τὸ πολυλογεῖν, τὰ ἐκ Φιλαύλου Φιλεταίρου ἐπειπών· ὦ Ζεῦ, καλὸν γ’ ἔστ’ ἀποθανεῖν αὐλούμενον. τούτοις ἐν Ἅιδου γὰρ μόνοις ἐξουσία ἀφροδισιάζειν ἐστίν. οἱ δὲ τοὺς τρόπους ῥυπαροὺς ἔχοντες μουσικῆς ἀπειρίᾳ εἰς τὸν πίθον φέρουσι τὸν τετρημένον. μετὰ δὲ ταῦτα ζητήσεως γενομένης περὶ σαμβύκης ἔφη ὁ Μασούριος ὀξύφθογγον εἶναι μουσικὸν ὄργανον τὴν σαμβύκην διειλέχθαι τε περὶ αὐτοῦ Εὐφορίωνα τὸν ἐποποιὸν ἐν τῷ περὶ Ἰσθμίων, χρῆσθαι φήσας αὐτῷ Πάρθους καὶ Τρωγλοδύτας τετραχόρδῳ ὄντι ἱστορεῖν δὲ τοῦτο Πυθαγόραν ἐν τῷ περὶ τῆς Ἐρυθρᾶς Θαλάσσης, καλεῖται δέ τι καὶ τῶν πολιορκητικῶν ὀργάνων σαμβύκη, οὗ τό τε σχῆμα καὶ τὴν κατασκευὴν ἀποδείκνυσι Βίτων ἐν τῷ πρὸς Ἄτταλον περὶ Ὀργάνων. καὶ Ἀνδρέας ὁ Πανορμίτης ἐν τῷ τριακοστῷ τρίτῳ τῶν Σικελικῶν τῶν κατὰ πόλιν, ὡς ἀπὸ δύο νεῶν προσάγοιτο τοῖς τῶν ἐναντίων τείχεσι· καλεῖσθαί τε σαμβύκην, ἐπειδὴ ὅταν ἐξαρθῇ γίνεται σχῆμα νεὼς καὶ κλίμακος ἑνοποιούμενον ὅμοιον, δέ τί ἐστιν καὶ τὸ τῆς σαμβακης. μόσχος δ’ ἐν πρώτῳ Μηχανικῶν Ῥωμαικὸν εἶναι λέγει τὸ μηχάνημα καὶ Ἡρακλείδην τὸν Ταραντῖνον εὑρεῖν αὐτοῦ τὸ εἶδος. Πολύβιος δ’ ἐν τῇ ὀγδόῃ τῶν Ἱστοριῶν Μάρκελλος, φησί, δυσχρηστούμενος ἐν τῇ Συρακουσῶν πολιορκίᾳ ὑπὸ τῶν Ἀρχιμήδους κατασκευασμάτων ἔλεγεν ταῖς μὲν ναυσὶν αὑτοῦ κυαθίζειν ἐκ θαλάσσης Ἀρχιμήδην, τὰς δὲ σαμβύκας ῥαπιζομένας ὥσπερ ἐκ πότου μετ’ αἰσχύνης ἐκπεπτωκέναι.
And when, after this, Aemilianus said,—But, my good friend Masurius, I myself, often, being a lover of music, turn my thoughts to the instrument which is called the magadis, and cannot decide whether I am to think that it was a species of flute or some kind of harp. For that sweetest of poets, Anacreon, says somewhere or other—I hold my magadis and sing,Striking loud the twentieth string,Leucaspis, as the rapid hourLeads you to youth's and beauty's flower.But Ion of Chios, in his Omphale, speaks of it as if it were a species of flute, in the following words—And let the Lydian flute, the magadis,Breathe its sweet sounds, and lead the tuneful song.And Aristarchus the grammarian, (a man whom Panætius the Rhodian philosopher used to call the Prophet, because he could so easily divine the meanings of poem,) when explaining this verse, affirms that the magadis was a kind of flute: though Aristoxenus does not say so either in his treatise on the Flute-players or in that on Flutes and other Musical Instruments; nor does Archestratus either,—and he also wrote two books on Flute-players; nor has Pyrrhander said so in his work on Flute-players; nor Phillis the Delian, —for he also wrote a treatise on Flute-players and so did Euphranor. But Tryphon, in the second book of his essay on Names, speaks thus—“The flute called magadis.” And in another place he says—"The magadis gives a shrill and deep tone at the same time, as Anaxandrides inti- mates in his Man fighting in heavy Armour, were we find the line—I will speak to you like a magadis,In soft and powerful sounds at the same time.And, my dear Masurius, there is no one else except you who can solve this difficulty for me.
εἰπόντος δὲ ἐπὶ τούτοις Αἰμιλιανοῦ·ἀλλὰ μήν, ὦ ἑταῖρε Μασούριε, πολλάκις καὶ αὐτὸς ἐν ἐννοίᾳ γίνομαι, μουσικῆς ὢν ἐραστής, περὶ τῆς μαγάδιδος καλουμένης, πότερον αὐλῶν εἶδος ἢ κιθάρας ἐστίν, ὁ μὲν γάρ ἥδιστος Ἀνακρέων λέγει που· ψάλλω δ’ εἴκοσι χορδαῖσι μάγαδιν ἔχων, ὦ Λεύκασπι, σὺ δ’ ἡβᾷς. Ἴων δ’ ὁ Χῖος ἐν Ὀμφάλῃ ὡς περὶ αὐλῶν λέγει διὰ τούτων Λυδός τε μάγαδις αὐλὸς ἡγείσθω βοῆς. ὅπερ ἐξηγούμενος ἰαμβεῖον Ἀρίσταρχος ὁ γραμματικός, ὃν μάντιν ἐκάλει Παναίτιος ὁ ʽ Ῥόδιος φιλόσοφος διὰ τὸ ῥᾳδίως καταμαντεύεσθαι τῆς τῶν ποιημάτων διανοίας, γένος αὐλοῦ φησιν εἶναι τὸν μάγαδιν, οὔτ’ Ἀριστοξένου τοῦτ’ εἰπόντος ἐν τοῖς.περὶ Αὐλητῶν ἢ ἐν τοῖς περὶ Αὐλῶν καὶ ᾽ι Ὀργάνων, ἀλλὰ μὴν οὐδὲ Ἀρχεστράτου· πεποίηται γὰρ καὶ τούτῳ δύο βυβλία περὶ Αὐλητῶν, οὐκ εἶπεν δὲ τοῦτο οὐδὲ Πύρρανδρος ἐν τῷ περὶ Αὐλητῶν, οὐδὲ Φίλλις ὁ Δήλιος. ξυνέγραψε γὰρ καὶ οὗτος περὶ Αὐλητῶν καὶ Εὐφράνωρ. Τρύφων δ’ ἐν δευτέρῳ περὶ Ὀνομασιῶν λέγει οὕτωςὁ μάγαδις καλούμενος αὐλός. καὶ πάλιν ὁ μάγαδις ἐν ταὐτῷ ὀξὺν καὶ βαρὺν φθόγγον ἐπιδείκνυται, ὡς Ἀναξανδρίδης ἐν Ὁπλομάχῳ φησίν μαγάδι λαλήσω μικρὸν ἅμα σοι καὶ μέγα.τὴν ἀπορίαν οὖν μοι ταύτην οὐδεὶς ἄλλος δυνήσεται ἀπολύσασθαι, καλὲ Μασούριε, ἢ σύ.
And Masurius replied—Didymus the gramarian, in his work entitled Interpretations of the Plays of Ion different from the Interpretations of others, says, my good friend Aemilianus, that by the term μάγαδις αὐλὸς he understands the instrument which is also called κιθαριοτήριος; which is mentioned by Aristoxenus in the first book of his treatise on the Boring of Flutes; for there he says that there are five kinds of flutes; the parthenius, the pædicus, the citharisterius, the perfect, and the superperfect. And he says that Ion has omitted the conjunction τε improperly, so that we are to understand by μάγαδις αὐλὸς the flute which accompanies the magadis; for the magadis is a stringed (ψαλτικὸν) instrument, as Anacreon tells us, and it was invented by the Lydians, on which account Ion, in his Omphale, calls the Lydian women ψάλτριαι, as playing on stringed instruments, in the following lines—But come, ye Lydian ψάλτριαι, and singingYour ancient hymns, do honour to this stranger.But Theophilus the comic poet, in his Neoptolemus, calls playing on the magadis μαγαδίζειν, saying—It may be that a worthless son may singHis father or his mother on the magadis (μαγαδίζειν),Sitting upon the wheel; but none of usShall ever play such music now as theirs.And Euphorion, in his treatise on the Isthmian Games, says, that the magadis is an ancient instrument, but that in latter times it was altered, and had the name also changed to that of the sambuca. And, that this instrument was very much used at Mitylene, so that one of the Muses was represented by an old statuary, whose name was Lesbothemis, as holding one in her hand. But Menæchmus, in his treatise on Artists, says that the πηκτὶς, which he calls identical with the magadis, was invented by Sappho. And Aristoxenus says that the magadis and the pectis were both played with the fingers without any plectrum; on which account Pindar, in his Scolium addressed to Hiero, having named the magadis, calls it a responsive harping (ψαλμὸν ἀντίφθογγον), because its music is accompanied in all its keys by two kinds of singers, namely, men and boys. And Phrynichus, in his Phœnician Women, has said—Singing responsive songs on tuneful harps.And Sophocles, in his Mysians, says—There sounded too the Phrygian triangle,With oft-repeated notes; to which respondedThe well-struck strings of the soft Lydian pectis.
καὶ ὃς ἔφη· Δίδυμος ὁ γραμματικὸς ἐν ταῖς εἰς Ἴωνα Ἀντεξηγήσεσιν, ἑταῖρε Αἰμιλιανέ, μάγαδιν αὐλὸν ἀκούει τὸν κιθαριστήριον οὗ μνημονεύειν Ἀριστόξενον ἐν πρώτῳ περὶ Αὐλῶν Τρήσεως λέγοντα πέντε γένη εἶναι αὐλῶν, παρθενίους, παιδικούς, κιθαριστηρίους, τελείους, ὑπερτελείους. ἢ ἐλλείπειν οὖν δεῖ παρὰ τῷ Ἴωνι τόν τε σύνδεσμον, ἵν’ ᾖ μάγαδις αὐλὸς θ’ ὁ προσαυλούμενος τῇ μαγάδιδι. ἡ γὰρ μάγαδις ὄργανόν ἐστι ψαλτικόν, ὡς Ἀνακρέων φησί, Λυδῶν τε εὕρημα, διὸ καὶ τὰς Λυδὰς ψαλτρίας φησὶν εἶναι ὁ Ἴων ἐν τῇ Ὀμφάλῃ διὰ τούτων ἀλλ’ εἶα, Λυδαὶ ψάλτριαι, παλαιθέτων ὕμνων ἀοιδοί, τὸν ξένον κοιμήσατε. Θεόφιλος δ’ ὁ κωμικὸς ἐν Νεοπτολέμῳ καὶ τὸ τῇ μαγάδιδι ψάλλειν μαγαδίζειν λέγει ἐν τούτοις· πονηρὸν υἱὸν καὶ πατέρα καὶ μητέρα ἐστὶν μαγαδίζειν ἐπὶ τροχοῦ καθημένους· οὐδεὶς γὰρ ἡμῶν ταὐτὸν ᾄσεται μέλος. Εὐφορίων δὲ ἐν τῷ περὶ Ἰσθμίων παλαιὸν μέν φησι τὸ ὄργανον εἶναι τὴν μάγαδιν, μετασκευασθῆναι δ’ ὀψέ ποτε καὶ σαμβύκην μετονομασθῆναι. πλεῖστον δ’ εἶναι τοῦτο τὸ ὄργανον ἐν Μιτυλήνῃ, ὡς καὶ μίαν τῶν Μουσῶν ἔχουσαν αὐτὸ ὑπὸ Λεσβοθέμιδος ποιηθῆναι ἀρχαίου ἀγαλματοποιοῦ. Μέναιχμος δ’ ἐν τοῖς περὶ Τεχνιτῶν τὴν πηκτίδα, ἣν τὴν αὐτὴν εἶναι τῇ μαγάδιδι, Σαπφώ φησιν εὑρεῖν. Ἀριστόξενος δὲ τὴν μάγαδιν καὶ τὴν πηκτίδα χωρὶς πλήκτρου διὰ ψαλμοῦ παρέχεσθαι τὴν χρείαν. ὅπερ καὶ Πίνδαρον εἰρηκέναι ἐν τῷ πρὸς Ἱέρωνα σκολίῳ, τὴν μάγαδιν ὀνομάσαντα ψαλμὸν ἀντίφθογγον, διὰ τὸ διὰ δύο γενῶν ἅμα καὶ διὰ πασῶν ἔχειν τὴν συνῳδίαν ἀνδρῶν τε καὶ παίδων. καὶ Φρύνιχος δ’ ἐν Φοινίσσαις εἴρηκε· ψαλμοῖσιν ἀντίσπαστ’ ἀείδοντες μέλη. καὶ Σοφοκλῆς ἐν Μυσοῖς· πολὺς δὲ Φρὺξ τρίγωνος, ἀντίσπαστά τε Λυδῆς ἐφύμνει πηκτίδος συγχορδία.
But some people raise a question how, as the magadis did not exist in the time of Anacreon (for instruments with many strings were never seen till after his time), Anacreon can possibly mention it, as he does when he says—I hold my magadis and sing,Striking loud the twentieth string,Leucaspis.But Posidonius asserts that Anacreon mentions three kinds of melodies, the Phrygian, the Dorian, and the Lydian; for that these were the only melodies with which he was acquainted. And as every one of these is executed on seven strings, he says that it was very nearly correct of Anacreon to speak of twenty strings, as he only omits one for the sake of speaking in round numbers. But Posidonius is ignorant that the magadis is an ancient instrument, though Pindar says plainly enough that Terpander invented the barbitos to correspond to, and answer the pectis in use among the Lydians—The sweet responsive lyreWhich long ago the Lesbian bard,Terpander, did invent, sweet ornamentTo the luxurious Lydian feasts, when heHeard the high-toned pectis.Now the pectis and the magadis are the same instrument, as Aristoxenus tells us, and Menechmus the Sicyonian too, in his treatise on Artists. And this last author says that Sappho, who is more ancient than Anacreon, was the first person to use the pectis. Now, that Terpander is more ancient than Anacreon, is evident from the following considerations:—Terpander was the first man who ever got the victory at the Carnean games, as Hellanicus tells us in the verses in which he has celebrated the victors at the Carnea, and also in the formal catalogue which he gives us of them. But the first establishment of the Carnea took place in the twenty-sixth Olympiad, as Sosibius tells us in his essay on Dates. But Hieronymus, in his treatise on Harp-players, which is the subject of the fifth of his Treatises on Poets, says that Terpander was a contemporary of Lycurgus the law-giver, who, it is agreed by all men, was, with Iphitus of Elis, the author of that establishment of the Olympic games from which the first Olympiad is reckoned. But Euphorion, in his treatise on the Isthmian Games, says that the instruments with many strings are altered only in their names; but that the use of them is very ancient.
διαποροῦσι δ’ ἔνιοι ὅπως τῆς μαγάδιδος οὔσης κατὰ Ἀνακρέοντα ὀψὲ γάρ ποτε τὰ πολύχορδα ὀφθῆναι μνημονεύων αὐτῆς ὁ Ἀνακρέων λέγει· ψάλλω δ’ εἴκοσι χορδαῖσι μάγαδιν ἔχων, ὦ Λεύκασπι. καὶ ὁ μὲν Ποσειδώνιὸς φησιν τριῶν μελῳδιῶν αὐτὸν μνημονεύειν, Φρυγίου τε καὶ Δωρίου καὶ Λυδίου· ταύταις γὰρ μόναις τὸν Ἀνακρέοντα κεχρῆσθαι· ὧν ζ’ χορδαῖς ἑκάστης περαινομένης εἰκότως φάναι ψάλλειν αὐτὸν κ’ χορδαῖς, τῷ ἀρτίῳ χρησάμενον ἀριθμῷ τὴν μίαν ἀφελόντα. ἀγνοεῖ δ’ ὁ Ποσειδώνιος ὅτι ἀρχαῖόν ἐστιν ὄργανον ἡ μάγαδις, σαφῶς Πινδάρου λέγοντος τὸν Τέρπανδρον ἀντίφθογγον εὑρεῖν τῇ παρὰ Λυδοῖς πηκτίδι τὸν βάρβιτον τὸν ῥα Τέρπανδρός ποθ’ ὁ Λέσβιος εὗρε πρῶτος ἐν δείπνοισι Λυδῶν ψαλμὸν ἀντίφθογγον ὑψηλᾶς ἀκούων πηκτίδος. πηκτὶς δὲ καὶ μάγαδις ταὐτόν, καθά φησιν ὁ Ἀριστόξενος καὶ Μέναιχμος ὁ Σικυώνιος ἐν τοῖς περὶ Τεχνιτῶν. καὶ τὴν Σαπφὼ δέ φησιν οὗτος, ἥτις ἐστὶν Ἀνακρέοντος πρεσβυτέρα, πρώτην χρήσασθαι τῇ πηκτίδι. ὅτι δὲ καὶ Τέρπανδρος ἀρχαιότερος Ἀνακρέοντος δῆλον ἐκ τούτων τὰ Κάρνεια πρῶτος πάντων Τέρπανδρος νικᾷ, ὡς Ἑλλάνικος ἱστορεῖ ἔν τε τοῖς ἐμμέτροις Καρνεονίκαις κἀν τοῖς καταλογάδην. ἐγένετο δὲ ἡ θέσις τῶν Καρνείων κατὰ τὴν ἕκτην καὶ εἰκοστὴν ὀλυμπιάδα, ὡς Σωσίβιός φησιν ἐν τῷ περὶ Χρόνων. Ἱερώνυμος δ’ ἐν τῷ περὶ Κιθαρῳδῶν, ὅπερ ἐστὶ πέμπτον τῶν περὶ Ποιητῶν, κατὰ Λυκοῦργον τὸν νομοθέτην τὸν Τέρπανδρόν φησι γενέσθαι, ὃς ὑπὸ πάντων συμφώνως ἱστορεῖται μετὰ Ἰφίτου τοῦ Ἠλείου τὴν πρώτην ἀριθμηθεῖσαν τῶν Ὀλυμπίων θέσιν διαθεῖναι. Εὐφορίων τε ἐν τῷ περὶ Ἰσθμίων τὰ πολύχορδά φησι τῶν ὀργάνων ὀνόμασι μόνον παρηλλάχθαι, παμπάλαιον δ’ αὐτῶν εἶναι τὴν χρῆσιν.
However, Diogenes the tragic poet represents the pectis as differing from the magadis; for in the Semele he says—And now I hear the turban-wearing women,Votaries of th' Asiatic Cybele,The wealthy Phrygians' daughters, loudly soundingWith drums, and rhombs, and brazen-clashing cymbals,Their hands in concert striking on each other,Pour forth a wise and healing hymn to the gods.Likewise the Lydian and the Bactrian maidsWho dwell beside the Halys, loudly worshipThe Tmolian goddess Artemis, who lovesThe laurel shade of the thick leafy grove,Striking the clear three-corner'd pectis, andRaising responsive airs upon the magadis,While flutes in Persian manner neatly join'dAccompany the chorus.And Phillis the Delian, in the second book of his treatise on Music, also asserts that the pectis is different from the magadis. And his words are these—“There are the phœnices, the pectides, the magadides, the sambucæ, the iambicæ, the triangles, the clepsiambi, the scindapsi, the nine-string.” For, he says that “the lyre to which they sang iambics, they called the iambyca, and the instrument to which they sang them in such a manner as to vary the metre a little, they called the clepsiambus, while the magadis was an instrument uttering a diapason sound, and equally in tune for every portion of the singers. And besides these there were instruments of other kinds also; for there was the barbitos, or barmus, and many others, some with strings, and some with sounding-boards.”
Διογένης δ’ ὁ τραγικὸς διαφέρειν οἴεται πηκτίδα μαγάδιδος, λέγων οὕτως ἐν τῇ Σεμέλῃ· καίτοι κλύω μὲν Ἀσιάδος μιτρηφόρους Κυβέλας γυναῖκας, παῖδας ὀλβίων Φρυγῶν, τυπάνοισι καὶ ῥόμβοισι καὶ χαλκοκτύπων βόμβοις βρεμούσας ἀντίχερσι κυμβάλων... σοφὴν θεῶν ὑμνῳδὸν ἰατρὸν θ’ ἅμα. κλύω δὲ Λυδὰς Βακτρίας τε παρθένους ποταμῷ παροίκους Ἅλυι Τμωλίαν θεὸν δαφνόσκιον κατ’ ἄλσος Ἄρτεμιν σέβειν ψαλμοῖς τριγώνων πηκτίδων τ’ ἀντιζύγοις ὁλκοῖς κρεκούσας μάγαδιν, ἔνθα Περσικῷ νόμῳ ξενωθεὶς αὐλὸς ὁμονοεῖ χοροῖς. καὶ Φίλλις δ’ ὁ Δήλιος ἐν δευτέρῳ περὶ Μουσικῆς διαφέρειν φησὶ πηκτίδα μαγάδιδος, λέγων οὕτως· φοίνικες, πηκτίδες, μαγάδιδες, σαμβῦκαι, ἰαμβῦκαι; τρίγωνα, κλεψίαμβοι, σκινδαψοί, ἐννεάχορδα. ἐν οἷς γάρ, φησί, τοὺς ἰάμβους ᾖδον ἰαμβύκας ἐκάλουν ἐν οἷς δὲ παρελογίζοντο τὰ ἐν τοῖς μέτροις κλεψιάμβους. μαγάδιδας δὲ ἐν οἷς τὰ διὰ πασῶν καὶ πρὸς ἴσα τὰ μέρη τῶν ᾀδόντων ἡρμοσμένα. καὶ ἄλλα δ’ ἦν παρὰ ταῦτα· καὶ γὰρ βάρβιτος ἢ βάρμος καὶ ἄλλα πλείονα τὰ μὲν ἔγχορδα, τὰ δὲ ἔνηχα κατεσκεύαζον.
There were also some instruments besides those which were blown into, and those which were used with different strings, which gave forth only sounds of a simple nature, such as the castanets (κρέμβαλα), which are mentioned by Dicæarchus, in his essay on the Manners and Customs of Greece, where he says, that formerly certain instruments were in very frequent use, in order to accompany women while dancing and singing; and when any one touched these instruments with their fingers they uttered a shrill sound. And he says that this is plainly shown in the hymn to Diana, which begins thus—Diana, now my mind will have me utterA pleasing song in honour of your deity,While this my comrade strikes with nimble handThe well-gilt brazen-sounding castanets.And Hermippus, in his play called The Gods, gives the word for rattling the castanets, κρεμβαλίζειν, saying—And beating down the limpets from the rocks,They make a noise like castanets (κρεμβαλιζουσι).But Didymus says, that some people, instead of the lyre, are in the habit of striking oyster-shells and cockle-shells against one another, and by these means contrive to play a tune in time to the dancers, as Aristophanes also intimates in his Frogs.
` Ἦν γὰρ δή τινα καὶ χωρὶς τῶν ἐμφυσωμένων καὶ χορδαῖς διειλημμένων ἕτερα ψόφου μόνον παρασκευαστικά, καθάπερ τὰ κρέμβαλα. περὶ ὧν φησι Δικαίαρχος ἐν τοῖς περὶ τοῦ τῆς Ἑλλάδος Βίου, ἐπιχωριάσαι φάσκων ποτὲ καθ’ ὑπερβολὴν εἰς τὸ προσορχεῖσθαί τε καὶ προσᾴδειν ταῖς γυναιξὶν ὄργανά τινα ποιά, ὧν ὅτε τις ἅπτοιτο τοῖς δακτύλοις ποιεῖν λιγυρὸν ψόφον δηλοῦσθαι δὲ ἐν τῷ τῆς Ἀρτέμιδος ᾄσματι, οὗ ἐστιν ἀρχή·Ἄρτεμι, σοί μέ τι φρὴν ἐφίμερον ὕμνον ὑφαινέμεναι θεόθεν †αδετις· ἀλλὰ χρυσοφάεννα κρέμβαλα χαλκοπάραα χερσίν. Ἕρμιππος δ’ ἐν Θεοῖς τὸ τούτοις κρούειν κρεμβαλιάζουσι εἴρηκεν ἐν τούτοις ι λεπάδας δὲ πετρῶν ἀποκόπτοντες κρεμβαλιάζουσι. Δίδυμος δέ φησιν εἰωθέναι τινὰς ἀντὶ τῆς λύρας κογχύλια καὶ ὄστρακα συγκρούοντας ἔρρυθμον ἦχόν τινα ἀποτελεῖν τοῖς ὀρχουμένοις, καθάπερ καὶ Ἀριστοφάνην ἐν Βατράχοις φάναι.
But Artemon, in the first book of his treatise on the Dionysian System, as he calls it, says that Timotheus the Milesian appears to many men to have used an instrument of more strings than were necessary, namely, the magadis, on which account he was chastised by the Lacedæmonians as having corrupted the ancient music. And when some one was going to cut away the superfluous strings from his lyre, he showed them a little statue of Apollo which they had, which held in its hand a lyre with an equal number of strings, and which was tuned in the same manner; and so he was acquitted. But Douris, in his treatise on Tragedy, says that the magadis was named after Magodis, who was a Thracian by birth. But Apollodorus, in his Reply to the Letter of Aristocles, says—“That which we now call ψαλτήριον is the same instrument which was formerly called magadis; but that which used to be called the clepsiambus, and the triangle, and the elymus, and the nine-string, have fallen into comparative disuse.” And Alcman says—And put away the magadis.And Sophocles, in his Thamyras, says—And well-compacted lyres and magadides,And other highly-polish'd instruments,From which the Greeks do wake the sweetest sounds.But Telestes, in his dithyrambic poem, called Hymenæus, says that the magadis was an instrument with five strings, using the following expressions—And each a different strain awakens,—One struck the loud horn-sounding magadis,And in the fivefold number of tight stringsMoved his hand to and fro most rapidly.I am acquainted, too, with another instrument which the Thracian kings use in their banquets, as Nicomedes tells us in his essay on Orpheus. Now Ephorus and Scarmon, in their treatise on Inventions, say that the instrument called the Phoenix derives its name from having been invented by the Phœnicians. But Semus of Delos, in the first book of the Delias, says that it is so called because its ribs are made of the palm-tree which grows in Delos. The same writer, Semus, says that the first person who used the sambuca was Sibylla, and that the instrument derives its name from having been invented by a man named Sambyx.
Ἀρτέμων δ’ ἐν τῷ πρώτῳ περὶ Διονυσιακοῦ Συστήματος Τιμόθεόν φησι τὸν Μιλήσιον παρά τοῖς πολλοῖς δόξαι πολυχορδοτέρῳ συστήματι χρήσασθαι τῇ μαγάδι διὸ καὶ παρὰ τοῖς Λάκωσιν εὐθυνόμενον ὡς παραφθείροι τὴν ἀρχαίαν μουσικήν, καὶ μέλλοντός τινος ἐκτέμνειν αὐτοῦ τὰς περιττὰς τῶν χορδῶν, δεῖξαι παρ’ αὐτοῖς ὑπάρχοντα Ἀπολλωνίσκον πρὸς τὴν αὑτοῦ σύνταξιν ἰσόχορδον λύραν ἔχοντα καὶ ἀφεθῆναι. Δοῦρις δ’ ἐν τῷ περὶ Τραγῳδίας ὠνομάσθαι φησὶ τὴν μάγαδιν ἀπὸ Μάγδιος Θρᾳκὸς γένος, Ἀπολλόδωρος δ’ ἐν τῇ πρὸς τὴν Ἀριστοκλέους Ἐπιστολὴν Ἀντιγραφῇ ὃ νῦν, φησίν, ἡμεῖς λέγομεν ψαλτήριον, τοῦτ’ εἶναι μάγαδιν, ὁ δὲ κλεψίαμβος κληθείς, ἔτι δ’ ὁ τρίγωνος καὶ ὁ ἔλυμος καὶ τὸ ἐννεάχορδον ἀμαυρότερα τῇ χρείᾳ καθέστηκεν. καὶ Ἀλκμὰν δέ φησιν μάγαδιν δ’ ἀποθέσθαι. Σοφοκλῆς δὲ ἐν Θαμύρᾳ· πηκταὶ δὲ λύραι καὶ μαγάδιδες τὰ τ’ ἐν Ἕλλησι ξόαν’ ἡδυμελῆ. Τελέστης δ’ ἐν Ὑμεναίῳ διθυράμβῳ πεντάχορδόν φησιν αὐτὴν εἶναι διὰ τούτων ἄλλος δ’ ἄλλαν κλαγγὰν ἱεὶς κερατόφωνον ἐρέθιζε μάγαδιν, ἐν πενταρράβδῳ χορδᾶν ἀρθμῷ χεῖρα καμψιδίαυλον ἀναστρωφῶν τάχος· οἶδα δὲ καὶ ἄλλο ὄργανον ᾧ τῶν Θρᾳκῶν οἱ βασιλεῖς ἐν τοῖς δείπνοις χρῶνται, ὥς φησιν Νικομήδης ἐν τῷ περὶ Ὀρφέως. φοίνικα δὲ τὸ ὄργανον Ἔφορος καὶ Σκάμων ἐν τοῖς περὶ Εὑρημάτων ὑπὸ Φοινίκων εὑρεθέντα ταύτης τυχεῖν τῆς προσηγορίας, Σῆμος δὲ ὁ Δήλιος ἐν πρώτῳ Δηλιάδος διὰ τὸ ἐκ τοῦ ἐν Δήλῳ φοίνικος τοὺς ἀγκῶνας αὐτοῦ ἐξειργάσθαι. τῇ σαμβύκῃ πρώτην φησὶ χρήσασθαι Σίβυλλαν, ἧς.., Σκάμων ὁ προειρημένος ὀνομασθῆναι δ’ αὐτὴν εὑρεθεῖσαν ὑπὸ Σάμβυκος τινός.
And concerning the instrument called the tripod (this also is a musical instrument) the before-mentioned Artemo writes as follows—“And that is how it is that there are many instruments, as to which it is even uncertain whether they ever existed; as, for instance, the tripod of Pythagoras of Zacynthus. For as it was in fashion but a very short time, and as, either because the fingering of it appeared exceedingly difficult, or for some other reason, it was very soon disused, it has escaped the notice of most writers altogether. But the instrument was in form very like the Delphian tripod, and it derived its name from it; but it was used like a triple harp. For its feet stood on some pedestal which admitted of being easily turned round, just as the legs of movable chairs are made; and along the three intermediate spaces between the feet, strings were stretched; an arm being placed above each, and tuning-pegs, to which the strings were attached, below. And on the top there was the usual ornament of the vase, and of some other ornaments which were attached to it; all which gave it a very elegant appearance; and it emitted a very powerful sound. And Pythagoras divided the three harmonies with reference to three countries,—the Dorian, the Lydian, and Phrygian. And he himself sitting on a chair made on the same principles and after the same pattern, putting out his left hand so as to take hold of the instrument, and using the plectrum in his other hand, moved the pedestal with his foot very easily, so as to use whichever side of the instrument he chose to begin with; and then again turning to the other side he went on playing, and then he changed to the third side. And so rapidly did the easy movement of the pedestal, when touched by the foot, bring the various sides under his hand, and so very rapid was his fingering and execution, that if a person had not seen what was being done, but had judged only by his ear, he would have fancied that he was listening to three harp-players all playing on different instruments. But this instrument, though it was so greatly admired, after his death rapidly fell into disuse.”
καὶ περὶ τοῦ τρίποδος δὲ καλουμένου ὄργανον δὲ καὶ τοῦτο μουσικόν ὁ προειρημένος Ἀρτέμων γράφει οὕτως· ὅθεν πολλὰ τῶν ὀργάνων οὐδ᾽ εἰ γέγονέ ποτε γινώσκεται· καθάπερ ὁ Πυθαγόρου τοῦ Ζακυνθίου τρίπους. ὀλιγοχρόνιον γὰρ τὴν ἀκμὴν σχὼν, καὶ διὰ τὸ δοκεῖν ἐργώδης εἶναι κατὰ τὴν χειροθεσίαν, ἢ δι’ ἣν δὴ ποτ’ οὖν αἰτίαν, συντόμως καταλυθεὶς διαλέληθε τοὺς πολλούς. ἦν δὲ παραπλήσιος μὲν Δελφικῷ τρίποδι καὶ τοὔνομ’ ἐντεῦθεν ἔσχεν, τὴν δὲ χρῆσιν τριπλῆς κιθάρας παρείχετο, τῶν γὰρ ποδῶν ἑστώτων ἐπί τινος βάσεως εὐστρόφου, καθάπερ αἱ τῶν περιάκτων δίφρων κατασκευάζονται, θέσεις, τὰς μέσας τρεῖς χώρας τὰς ἀπὸ ποδὸς ἐπὶ πόδα διεστώσας ἐνέτεινε χορδαῖς, ὑπερθεὶς ἑκάστῃ πῆχυν καὶ κάτω προσαρμόσας χορδοτόνια, καὶ τὸν ἐπάνω κόσμον κοινὸν τοῦ λέβητος καὶ τῶν παρηρτημένων ἠχείων ἀποδούς· ἐξ ὧν καὶ τὴν φαντασίαν εἶχεν ἀστείαν καὶ τὸν ἦχον προσέβαλλεν ἁδρότερον. διένειμε δὲ ἑκάστῃ χώρᾳ τὰς τρεῖς ἁρμονίας, τήν τε δωριστὶ καὶ φρυγιστὶ καὶ λυδιστί. καὶ καθεζόμενος αὐτὸς ἐπί τινος δίφρου περὶ ταυτὸν συμμέτρως ἔχοντος τῇ συστάσει, διείρας δὲ τὴν εὐώνυμον χεῖρα πρὸς τὴν ἐπιβολήν, καὶ τῇ ἑτέρᾳ χρησόμενος τῷ πλήκτρῳ, καθ’ ὁποίαν δὴ πρώτην ᾑρεῖτο τῶν ἁρμονιῶν μετέστρεφε τῷ ποδὶ τὴν βάσιν εὔτροχον οὖσαν, καὶ πρὸς ἑτέραν πλευρὰν πάλιν ἐπιβάλλων ἐχρῆτο καὶ πάλιν ἑτέραν. οὕτω δὲ ὀξέως ὑπὸ τὴν χεῖρα προσῆγεν αὐτῷ τὰ συστήματα ἡ τῆς βάσεως εὐκινησία τῷ ποδὶ ψαυαμένη καὶ τὴν χειροθεσίαν ἐπὶ τοσοῦτον εἰθίσθη κατοξύνειν ὥστ᾽, εἴ τις μὴ συνορῴη τὸ γινόμενον, ἀλλὰ διὰ τῆς ἀκοῆς μόνον κρίνοι, νομίζειν γ’ κιθαρῶν ἀκούειν διαφόρως ἡρμοσμένων. καὶ τοῦτο τὸ ὄργανον θαυμασθὲν ἰσχυρῶς μετὰ τὸν ἐκείνου βίον ἐξέλιπεν εὐθέως.
Now the system of playing the harp without any vocal accompaniment, was, as Menechmus informs us, first introduced by Aristonicus the Argive, who was a contemporary of Archilochus, and lived in Corcyra. But Philochorus, in the third book of his Atthis, says—-" Lysander the Sicyonian harp-player was the first person who ever changed the art of pure instrumental performance, dwelling on the long tones, and producing a very rich sound, and adding also to the harp the music of the flute; and this last addition was first introduced by Epigonus; and taking away the jejuneness which existed in the music of those who played the harp alone without any vocal accompaniment, he first introduced various beautiful modifications on that instrument; and he played on the different kinds of harp called iambus and magadis, which is also called συριγμός. And he was the first person who ever attempted to change his instrument while playing. And afterwards, adding dignity to the business, he was the first person to institute a chorus. And Menæchmus says that Dion of Chius was the first person who ever played on the harp an ode such as is used at libations to the honour of Bacchus. But Timomachus, in his History of Cyprus, says that Stesander the Samian added further improvements to his art, and was the first person who at Delphi sang to his lyre the battles narrated in Homer, beginning with the Odyssey. But others say that the first person who ever played amatory strains on his harp was Amiton the Eleuthernæan, who did so in his own city, whose descendants are all called Amitores. But Aristoxenus says that just as some men have composed parodies on hexameter verses, for the sake of exciting a laugh; so, too, others have parodied the verses which were sung to the harp, in which pastime Œnopas led the way. And he was imitated by Polyeuctus the Achæan, and by Diodes of Cynætha. There have also been poets who have composed a low kind of poems, concerning whom Phænias the Eresian speaks in his writings addressed to the Sophists; where he writes thus:—“Telenicus the Byzantian, and also Argas, being both authors of low poems, were men who, as far as that kind of poetry could go, were accounted clever. But they never even attempted to rival the songs of Terpander or Phrynis.” And Alexis mentions Argas, in his Man Disembarked, thus—A. Here is a poet who has gained the prizeIn choruses.B. What is his style of poetry?A. A noble kind.B. How will he stand comparisonWith ArgasA. He's a whole day's journey better.And Anaxandrides, in his Hercules, says—For he appears a really clever man.How gracefully he takes the instrument,Then plays at once.....When I have eaten my fill, I then inclineTo send you off to sing a match with Argas,That you, my friend, may thus the sophists conquer.
τὴν δὲ ψιλὴν κιθάρισιν πρῶτόν φησιν Μέναιχμος εἰσαγαγεῖν Ἀριστόνικον τὸν Ἀργεῖον, τῇ ἡλικίᾳ γενόμενον κατὰ Ἀρχίλοχον, κατοικήσαντα ἐν Κορκύρᾳ. Φιλόχορος δ’ ἐν γ’ Ἀτθίδος Λύσανδρος, φησίν, ὁ Σικυώνιος κιθαριστὴς πρῶτος μετέστησε τὴν ψιλοκιθαριστικήν, μακροὺς τοὺς τόνους ἐντείνας καὶ τὴν φωνὴν εὔογκον ποιήσας, καὶ τὴν ἔναυλον κιθάρισιν πρῶτοι οἱ περὶ Ἐπίγονον ἐχρήσαντο. καὶ περιελὼν τὴν συντομίαν τὴν ὑπάρχουσαν ἐν τοῖς ψιλοῖς κιθαρισταῖς χρώματά τε εὔχροα πρῶτος ἐκιθάρισε καὶ ἰάμβους καὶ μάγαδιν, τὸν καλούμενον συριγμόν· καὶ ὄργανον μετέλαβεν μόνος τῶν πρὸ αὐτοῦ, καὶ τὸ πρᾶγμα αὐξήσας χορὸν περιεστήσατο πρῶτος. Δίωνα δὲ τὸν Χῖον τὸ τοῦ Διονύσου σπονδεῖον πρῶτον κιθαρίσαι Μέναιχμος. Τιμόμαχος δ’ ἐν τοῖς Κυπριακοῖς Στήσανδρον λέγει τὸν Σάμιον ἐπὶ πλεῖον αὐξῆσαι τήν τέχνην καὶ πρῶτον ἐν Δελφοῖς κιθαρῳδῆσαι τὰς καθ’ Ὅμηρον μάχας, ἀρξάμενον ἀπὸ τῆς Ὀδυσσείας. ἄλλοι δὲ πρῶτόν φασιν παρ’ Ἐλευθερναίοις κιθαρίσαι τὰς ἐρωτικὰς ᾠδὰς Ἀμήτορα τὸν Ἐλευθερναῖον, οὗ καὶ τοὺς ἀπογόνους ᾽ Ἀμητορίδας καλεῖσθαι. Ἀριστόξενος δέ φησιν ὥσπερ τῶν ἑξαμέτρων τινὲς ἐπὶ τὸ γελοῖον παρῳδὰς εὗρον, οὕτως καὶ τῆς κιθαρῳδίας πρῶτος Οἰνώνας, ὃν ἐζήλωσαν Πολύευκτός τε ὁ Ἀχαιὸς καὶ Διοκλῆς ὁ Κυναιθεύς. καὶ μοχθηρῶν δὲ ᾀσμάτων γεγόνασι ποιηταί, περὶ ὧν φησι Φαινίας ὁ Ἐρέσιος ἐν τοῖς πρὸς τοὺς Σοφιστὰς γράφων οὕτως· Τελένικος ὁ Βυζάντιος, ἔτι δὲ Ἀργᾶς ποιηταὶ μοχθηρῶν ὄντες νόμων πρὸς μὲν τὸν ἴδιον χαρακτῆρα τῆς ποιήσεως εὐπόρουν, τῶν δὲ Τερπάνδρου καὶ Φρύνιδος νόμων οὐδὲ κατὰ μικρὸν ἠδύναντο ἐπιψαῦσαι. τοῦ Ἀργᾶ μνημονεύει Ἄλεξις ἐν Ἀποβάτῃ οὕτως· Χορόνικος ὁ ποιητὴς ὁδί. β. τίνων ποιητὴς ᾀσμάτων; α. σεμνῶν πάνυ. β. τί πρὸς τὸν Ἀργᾶν οὗτος; α. ἡμέρας δρόμῳ κρείττων. καὶ Ἀναξανδρίδης ἐν Ἡρακλεῖ· ὁ μὲν γάρ εὐφυής τις εἶναι φαίνεται· ὡς δ’ εὐρύθμως λαβὼν τὸ μελετητήριον εἶτ’ ἐσχεδίασε δριμέως εν … … παπαῖ, μεστὸς γενόμενος πρὸς τὸν Ἀργᾶν βούλομαι κωδωνίσας πέμψαι σ’ ἀγωνιούμενον, ἵνα καὶ σὺ νικᾷς τοὺς σοφιστάς, ὦ φίλε.
But the author of the play called the Beggars, which is attributed to Chionides, mentions a certain man of the name of Gnesippus as a composer of ludicrous verses, and also of merry songs; and he says—I swear that neither now Gnesippus, norCleomenes with all his nine-string'd lyre,Could e'er have made this song endurable.And the author of the Helots says—He is a man who sings the ancient songsOf Alcman, and Stesichorus, and Simonides;(he means to say Gnesippus):He likewise has composed songs for the night,Well suited to adulterers, with whichThey charm the women from their doors, while strikingThe shrill iambyca or the triangle.And Cratinus, in his Effeminate Persons, says—Who, O Gnesippus, e'er saw me in loveI am indignant; for I do think nothingCan be so vain or foolish as a lover........and he ridicules him for his poems; and in his Herdsmen he says—A man who would not give to SophoclesA chorus when he asked one; though he grantedThat favour to Cleomachus, whom IShould scarce think worthy of so great an honour,At the Adonia.And in his Hours he says—Farewell to that great tragedianCleomachus, with his chorus of hair-pullers,Plucking vile melodies in the Lydian fashion.But Teleclides, in his Rigid Men, says that he was greatly addicted to adultery. And Clearchus, in the second book of his Amatory Anecdotes, says that the love-songs, and those, too, which are called the Locrian songs, do not differ in the least from the compositions of Sappho and Anacreon. Moreover, the poems of Archilochus, and that on fieldfares, attributed to Homer, relate to some division or other of this passion, describing it in metrical poetry. But the writings of Asopodorus about love, and the whole body of amorous epistles, are a sort of amatory poetry out of metre.
ὁ δὲ τοὺς εἰς Χιωνίδην ἀναφερομένους ποιήσας Πτωχοὺς Γνησίππου τινὸς μνημονεύει παιγνιαγράφου τῆς ἱλαρᾶς μούσης, λέγων οὕτως· ταῦτ’ οὐ μὰ Δία Γνήσιππος οὐδὲ Κλεομένης ἐν ἐννέ’ ἂν χορδαῖς κατεγλυκάνατο. καὶ ὁ τοὺς Εἵλωτας δὲ πεποιηκώς φησιν τὰ Στησιχόρου τε καὶ Ἀλκμᾶνος Σιμωνίδου τε ἀρχαῖον ἀείδειν. ὁ δὲ Γνήσιππος ἔστ’ ἀκούειν, ὃς νυκτερίν’ εὗρε μοιχοῖς ἀείσματ’ ἐκκαλεῖσθαι γυναῖκας ἔχοντας ἰαμβύκην τε καὶ τρίγωνον. Κρατῖνος ἐν Μαλθακοῖς· τίς ἄρ’ ἐρῶντά μ’ οἶδεν ὦ Γνήσιππέ πω; πολλῇ χολη. οἴομαι ᾽γὼ μηδὲν οὕτως μωρὸν εἶναι καὶ κενόν. σκώπτει δ’ αὐτὸν εἰς τὰ ποιήματα καὶ ἐν Βουκόλοις· ὃς οὐκ ἔδωκ’ αἰτοῦντι Σοφοκλέει χορόν, τῷ Κλεομάχου δ᾽, ὃν οὐκ ἂν ἠξίουν ἐγὼ ἐμοὶ διδάσκειν οὐδ’ ἂν εἰς Ἀδώνια. ἐν δὲ ταῖς ῝ ταῖς· ἴτω δὲ καὶ τραγῳδίας ὁ Κλεομάχου διδάσκαλος μετ’ αὐτόν, ὁ παρατιλτριῶν ἔχων χορὸν λυδιστὶ τιλλουσῶν μέλη πονηρά. Τηλεκλείδης δὲ ἐν τοῖς Στερροῖς καὶ περὶ μοιχείας ἀναστρέφεσθαί φησιν αὐτόν. Κλέαρχος δὲ ἐν δευτέρῳ Ἐρωτικῶν τὰ ἐρωτικά φησιν ᾄσματα καὶ τὰ Λοκρικὰ καλούμενα οὐδὲν τῶν Σαπφοῦς καὶ Ἀνακρέοντος διαφέρειν. ἔτι δὲ τὰ Ἀρχιλόχου καὶ τῶν Ὁμήρου Ἐπικιχλίδων τὰ πολλὰ διὰ τῆς ἐμμέτρου ποιήσεως τούτων ἔχεταί τινος τῶν παθῶν, ἀλλὰ καὶ τὰ Ἀσωποδώρου περὶ τὸν Ἔρωτα καὶ πᾶν τὸ τῶν ἐρωτικῶν ἐπιστολῶν γένος ἐρωτικῆς τινος διὰ λόγου ποιήσεώς ἐστιν.